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  1. Why Feminist Comparative Philosophy?Ashby Butnor & Jennifer McWeeny - 2009 - American Philosophical Association Newsletter on Asian and Asian American Philosophers and Philosophies 9 (1):4-5.
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  2. Book Review: Uma Narayan. Dislocating Cultures: Identities, Traditions, and Third-World Feminism. New York: Routledge, 1997. [REVIEW]Gurleen Grewal - 2001 - Hypatia 16 (1):102-106.
  3. Preface: Contemporaneity and Feminism.Gu Linyu - 2009 - Journal of Chinese Philosophy 36 (2):185-186.
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  4. Confucian Family-State and Women: A Proposal for Confucian Feminism.Ranjoo S. Herr - 2014 - In Ashley Butnor & Jen McWeeny (eds.), Liberating Traditions: Essays in Feminist Comparative Philosophy. New York, USA: Columbia University Press. pp. 261–282.
    I shall argue that, with a proper realignment of core Confucian values, an explicitly feminist reading of Confucianism—a conception of Confucian feminism—could be constructed to promote the feminist goal of gender equality in contemporary Confucian societies. My paper proceeds in the following order: first, I shall identify two aspects of Confucianism implicated in the Confucian subjugation of women: li and family. Given the centrality of both li and family in Confucianism, it may seem that Confucianism is inherently antagonistic to the (...)
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  5. Confucian Mothering: The Origin of Tiger Mothering?Ranjoo Seodu Herr - 2016 - In Mathew Foust & Sor-Hoon Tan (eds.), Feminist Encounters with Confucius. Boston, USA: Brill. pp. 40-68.
    In recent years, the notion of “tiger mother” has been popularized since Amy Chua’s publication of her memoir, Battle Hymn of the Tiger Mother (2011). This notion is allegedly representative of “Chinese” mothering that produces “stereotypically successful kids” (ibid., p.3). No wonder, the characteristics of the tiger mother revolve around strict disciplining and pressuring of children to excel academically based on her assumption that children “owe everything” to her and that she knows “what is best for [the] children” (ibid., p.53). (...)
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  6. Confucian Family for a Feminist Future.Ranjoo Seodu Herr - 2012 - Asian Philosophy 22 (4):327-346.
    The Confucian family, not only in its historical manifestations but also in the imagination of the Confucian founders, was the locus of misogynist norms and practices that have subjugated women in varying degrees. Therefore, advancing women’s well-being and equality in East Asia may seem to require radically transforming the Confucian family to approximate alternative ideal conceptions of the family in the West. This article opposes such a stance by arguing that (1) Western conceptions of the family may be neither plausible (...)
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  7. Is Confucianism Compatible with Care Ethics? A Critique.Ranjoo Seodu Herr - 2003 - Philosophy East and West 53 (4):471-489.
    This essay critically examines a suggestion proposed by some Confucianists that Confucianism and Care Ethics share striking similarities and that feminism in Confucian societies might take “a new form of Confucianism.” Aspects of Confucianism and Care Ethics that allegedly converge are examined, including the emphasis on human relationships, and it is argued that while these two perspectives share certain surface similarities, moral injunctions entailed by their respective ideals of ren and caring are not merely distinctive but in fact incompatible.
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  8. Similarities and Differences in Postcolonial Bengali Women’s Writings: The Case of Mahasweta Debi and Mallika Sengupta.Blanka Knotková-Čapková - 2012 - Argument: Biannual Philosophical Journal 2 (1):97-116.
    The emancipation of women has become a strong critical discourse in Bengali literature since the 19th century. Only since the second half of the 20th century, however, have female writers markedly stepped out of the shadow of their male colleagues, and the writings on women become more and more often articulated by women themselves. In this article, I focus on particular concepts of femininity in selected texts of two outstanding writers of different generations, a prose writer, and a woman poet: (...)
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  9. The Ambiguous Practices of the Inauthentic Asian American Woman.Emily S. Lee - 2014 - Hypatia 29 (1):146-163.
    The Asian American identity is intimately associated with upward class mobility as the model minority, yet women's earnings remain less than men's, and Asian American women are perceived to have strong family ties binding them to domestic responsibilities. As such, the exact class status of Asian American women is unclear. The immediate association of this ethnic identity with a specific class as demonstrated by the recently released Pew study that Asian Americans are “the highest-income, best-educated” ethnicity contrasts with another study (...)
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  10. Working Feminism.Geraldine Pratt - 2004 - Temple University Press.
    Working Feminism looks at key concepts and debates within feminist theory and puts them to work concretely in relation to the real problems faced by Filipina ...
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  11. Cultural Alterity: Cross-Cultural Communication and Feminist Theory in North-South Contexts.Ofelia Schutte - 1998 - Hypatia 13 (2):53 - 72.
    How to communicate with "the other" who is culturally different from oneself is one of the greatest challenges facing North-South relations. This paper builds on existential-phenomenological and poststructuralist concepts of alterity and difference to strengthen the position of Latina and other subaltern speakers in North-South dialogue. It defends a postcolonial approach to feminist theory as a basis for negotiating culturally differentiated feminist positions in this age of accelerated globalization, migration, and displacement.
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